Iroquois nationals merchandise. Iroquois Nationals Academy: Promoting Indigenous Sovereignty Through Lacrosse and Culture

How does the Iroquois Nationals Academy support Indigenous youth. What programs does it offer to revitalize Haudenosaunee culture. How does it aim to create long-term systemic change for Indigenous communities.

The Mission and Vision of the Iroquois Nationals Academy

The Iroquois Nationals Academy is a groundbreaking initiative aimed at promoting Indigenous sovereignty and revitalizing Haudenosaunee culture through the sport of lacrosse. By integrating community-led programs, cultural education, and economic opportunities, the Academy seeks to empower Indigenous youth and create lasting positive change for generations to come.

At its core, the Academy’s mission is to use lacrosse as a vehicle for racial healing, cultural preservation, and community development. But how exactly does it aim to achieve these lofty goals?

Key Objectives of the Iroquois Nationals Academy:

• Revitalize Haudenosaunee culture, language, and identity
• Provide educational support and opportunities for Indigenous youth
• Stimulate long-term economic growth in Indigenous communities
• Facilitate intergenerational knowledge exchange
• Affirm and strengthen Indigenous identity
• Create pathways for systemic change and improved livelihoods

By focusing on these core objectives, the Academy aims to address many of the challenges facing Indigenous communities today while celebrating and preserving their rich cultural heritage.

Comprehensive Programs Offered by the Academy

The Iroquois Nationals Academy has developed a series of innovative programs designed to support Indigenous youth at various stages of their educational and personal development. Each program is carefully structured to provide cultural enrichment, practical skills, and opportunities for growth.

Peer Mentor Program

Who does the Peer Mentor Program serve? This initiative targets Haudenosaunee youth in grades 6-12, providing them with cultural enrichment and peer support in both their academic pursuits and personal lives. By connecting younger students with older mentors, the program fosters a sense of community and shared cultural identity.

Gap Year Program

What unique opportunities does the Gap Year Program offer? For post-high school graduates, this program provides community-led, land-based education to prepare them for post-secondary studies or trade school. It allows participants to deepen their connection to their cultural heritage while gaining practical skills and knowledge.

Nation-to-Nation Dialogue Program

How does the Nation-to-Nation Dialogue Program promote Indigenous sovereignty? This forum facilitates local, regional, national, and international diplomacy efforts. It aims to advance transformative conversations on critical issues such as systemic racism, cultural erasure, and Indigenous sovereignty, giving voice to Indigenous perspectives on a global stage.

Internship Program

What economic benefits does the Internship Program provide? This initiative supports young adults by offering stable job opportunities within their Indigenous Nations. By providing a pathway for youth to “give back” to their communities, the program helps staff Academy programs while fostering economic growth and stability.

The Role of Lacrosse in Cultural Preservation

Lacrosse holds a special place in Haudenosaunee culture, often referred to as the “Creator’s Game” or “Medicine Game.” How does the Iroquois Nationals Academy leverage this cultural significance?

By centering its programs around lacrosse, the Academy taps into a powerful cultural symbol that resonates deeply with Indigenous youth. The sport serves as a bridge between traditional values and modern opportunities, allowing participants to connect with their heritage while developing valuable skills and relationships.

Key aspects of lacrosse in the Academy’s programs:

• Cultural education on the spiritual and historical significance of the game
• Physical fitness and athletic development
• Teamwork and leadership skills
• Opportunities for national and international competition
• A platform for showcasing Indigenous excellence

Through lacrosse, the Academy creates a unique space where cultural pride, athletic achievement, and personal growth intersect, empowering Indigenous youth to become ambassadors for their communities and cultures.

Intergenerational Knowledge Exchange and Cultural Revitalization

A crucial aspect of the Iroquois Nationals Academy’s approach is its emphasis on intergenerational knowledge exchange. Why is this so important for cultural revitalization?

By engaging community Elders and Knowledge Holders in its programs, the Academy creates opportunities for young people to learn directly from those who carry traditional wisdom and practices. This exchange not only helps preserve cultural knowledge but also strengthens the bonds between generations within Indigenous communities.

Benefits of intergenerational knowledge exchange:

1. Preservation of oral traditions and cultural practices
2. Strengthening of language skills and usage
3. Development of respect for traditional knowledge and wisdom
4. Creation of mentorship relationships
5. Affirmation of Indigenous identity and pride

Through these interactions, young participants gain a deeper understanding of their cultural heritage and its relevance in the modern world, empowering them to become stewards of their traditions for future generations.

Economic Infrastructure and Long-Term Systemic Change

Beyond cultural preservation and educational support, the Iroquois Nationals Academy aims to create lasting economic impact within Indigenous communities. How does it approach this challenge?

The Academy recognizes that true sovereignty and self-determination require a strong economic foundation. By providing job opportunities, skills training, and pathways to higher education, the programs lay the groundwork for long-term economic growth and stability.

Key elements of the Academy’s economic strategy:

• Creation of local job opportunities through the Internship Program
• Skills development in areas such as sports management, coaching, and cultural education
• Preparation for higher education and trade schools
• Fostering entrepreneurship and leadership skills
• Building networks and partnerships with external organizations

By investing in the economic potential of Indigenous youth and communities, the Academy aims to break cycles of poverty and dependency, creating a more sustainable and prosperous future for generations to come.

The Global Impact of the Iroquois Nationals

While the Academy focuses on local and national initiatives, the Iroquois Nationals lacrosse team has a significant impact on the global stage. How does this international presence contribute to the Academy’s goals?

As the only Indigenous team sanctioned to compete as a nation in international sporting events, the Iroquois Nationals serve as powerful ambassadors for Indigenous sovereignty and cultural pride. Their success in international competitions raises awareness of Indigenous issues and showcases the strength and resilience of Haudenosaunee culture.

Ways the Iroquois Nationals impact global perceptions:

1. Demonstrating Indigenous excellence in athletics
2. Raising awareness of Haudenosaunee culture and history
3. Challenging stereotypes and misconceptions about Indigenous peoples
4. Advocating for Indigenous rights and sovereignty on a global platform
5. Inspiring Indigenous youth around the world

The team’s international presence complements the Academy’s local efforts, creating a multi-faceted approach to promoting Indigenous sovereignty and cultural revitalization.

Challenges and Future Directions for the Academy

While the Iroquois Nationals Academy has ambitious goals and innovative programs, it also faces significant challenges. What are some of the obstacles it must overcome to achieve its vision?

Like many Indigenous-led initiatives, the Academy must navigate complex historical, political, and economic realities. Funding, infrastructure, and systemic barriers to Indigenous education and economic development all pose challenges to the Academy’s work.

Key challenges and potential solutions:

• Funding: Developing partnerships with sympathetic organizations and leveraging the Iroquois Nationals’ international profile to attract support
• Infrastructure: Collaborating with local governments and Indigenous organizations to improve facilities and resources
• Systemic barriers: Advocating for policy changes and increased recognition of Indigenous rights at local, national, and international levels
• Cultural preservation: Developing innovative ways to engage youth with traditional practices in a modern context
• Measuring impact: Implementing robust evaluation methods to demonstrate the effectiveness of programs

By addressing these challenges head-on and remaining true to its core mission, the Iroquois Nationals Academy has the potential to create lasting positive change for Indigenous communities, using the power of lacrosse and cultural pride as catalysts for transformation.

As the Academy continues to evolve and expand its programs, it stands as a testament to the resilience and ingenuity of Indigenous peoples. By combining traditional wisdom with modern opportunities, it offers a unique model for cultural revitalization and community development that could inspire similar initiatives around the world.

The Iroquois Nationals Academy

IROQUOIS NATIONALS ACADEMY

The Iroquois Nationals Academy will promote Indigenous sovereignty locally, nationally and globally through integrative, community-led programs, designed to revitalize Haudenosaunee culture, language, and identity— core drivers of racial healing.  

All programs are structured to sustain Indigenous livelihood through revitalization of Indigenous knowledges, providing educational support, and stimulating long-term economic growth opportunities. All program participants will engage with community Elders and Knowledge Holders, which will contribute to an intergenerational knowledge exchange and affirm Indigenous identity, influencing key leverage points for transformative change for Indigenous youth. The Academy will provide economic infrastructure and opportunity for families and individuals of all ages, leading to long-term systemic change, for generations to come.  

Peer Mentor Program

The Peer Mentorship Program will support Haudenosaunee youth grades 6-12 by providing cultural enrichment and youth peer support, in their academic and personal lives.  

Gap Year Program

The Gap-Year Program will provide community-led, land-based education for post-high school graduates in preparation for post-secondary and trade school education. 

Nation-to-Nation Dialogue Program

The Nation-to-Nation Dialogue Program will operate as a forum for local, regional, national and international diplomacy efforts to advance transformative conversations on issues such as systemic racism, erasure and Indigenous sovereignty.

Internship Program

The Internship Program will economically support young adults to return home and “give back” to their Indigenous Nations by providing stable job opportunities in order to staff academy programs.

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International Lacrosse Team Gear Top 10

If you know anything about 412Lax, you know that he takes his fashion week seriously.  The dude has been PUMPING out lacrosse fashion related content all week and its been killer.  There have been backpanels that will shock you.  Short that will make you beg and plead.  Gloves that you would gladly trade your own hands for.  And then there have been his top 50 gear item lists.  Those have been partcicularly insightful and awe-inspiring.

In honor of 412’s superior fashion effort and his love of the Pittsburgh Penguins (not to mention the fact that he will be attending the Winter Classic), we’ll start out with a time lapse of the rink’s construction at Heinz Field Stadium Complex.  After that, we’ll get to the uniforms with input from myself and the one and only Godzilla, Destroyer of Worlds.

International Lacrosse Teams Uniform Top 12

So it isn’t a top 10, its 2 more.  That’s better than Spinal Tap even.  Because its one more.

12. Scotland

Godzilla: Scotland is not particularly unique, but it’s clean and elegant, worthy of a Scotsman. The leaping lion looks great on the all-white gloves and all-white helmet (only in this case)… The all-white alternate jersey makes them look a bit like a bunch of Storm troopers, especially with those Riddell helmets… then again, I don’t know if all-white Pro 7s would have had the same effect.  The Riddell does look like a lion’s head, somehow.

Wilson: Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow, Black and Yellow.  What?  Yeah, two colors, white helmet.  It works.  This has been scientifically proven.  Next.

Simple but solid effort.

11.Holland

Godzilla: Wearing the full orange is gutsy and the helmet is Syracuse-ish (thought it doesn’t match the uniform’s orange). The lacrosse team followed in their national soccer team’s foot steps by wearing Orange instead of their national flag colors. Like Bermuda, it is unique and can easily be identified from a field oft full of blue, white and red.  The only out of place thing about the whole get-up is the all white gloves with not even a hint of orange on them.

Wilson: Glory through ostentatious decoloration is possible, but only when one’s attention to detail is equal to his ambition.  I think I just made up a word.  But what I said is absolutely true.  Bright in concept is great only if the follow through is up to the mark.  Too short?  No rollercoaster for you.  LOVE the idea though!

lots of orange, not in concert.

10. Hong Kong

Godzilla:  Making the best of a two-color scheme, the pro 7 looks special with the flag logo on the side of the helmet.  The dragon scale prints sublimated on to the side of the uniform brings out the Chinese heritage.  The reverse all white jersey doesn’t look bad either, the only other team that looked this good in all-red is an Ivy league team from Ithaca, New York.

Wilson:  Two colors is tough.  Hong Kong did well with it and I like the scales because its different uses texture instead of a flashy third color.  Not that a 3rd color wouldn’t be ok.  This is lacrosse, the more colors, the better.  Well most of the time.  I am digging the helmet logo.

Looking goooooooood….

9. Argentina

Godzilla: Simple, Clean, and Subtle (SCS?) is the theme of Argentina. Baby Blue and White on this new South American team work just as well as if they were UNC. I’m not a fan of the Brine helmet, but Argentina makes it work without the need for busy decal like some other team (USA).  The Gold trim is a nice touch and not a lot can pull it off, but they did.  I am with Wilson on the Harrow gloves, I never find them that appealing. But this Argentina glove is certainly easy on the eyes, and actually makes Harrow gloves look good. Probably one of the best looking teams, considering the budget they had to work with.  Maybe a white chin strap would have been a nice touch; the black one looked a bit out of place.

Wilson: I like these.  I like them a lot.  Here’s what they should do in 2014:  Black cleats. Black socks. Black shorts.  Get sponsored by Adidas.  This is a relationship made in heaven when you think about the Argentina Adidas Soccer relationship.  White Jerseys.  Powder blue helmets with 3 HUGE white stripes on it done by Headwrapz to look like Adidas.  Black Adidas gloves with a little Carolina trim.  This is probably the best uniform ever.  Hopkins should do it this year.

A good first effort and pretty clean.

8. Bermuda

Godzilla:  The eyebrow-raiser of the national teams… One of the most common things people said about Bermuda’s uniform choice is that they looked like a certain MLL team that used to be based out of LA.  Not sure if that’s a good thing or a bad thing. But I do like their spirit and them having the #$%@s to rock those colors without looking like a summer tournament team. It’s not easy to have Orange and Green custom gloves, but they went for it instead of hiding behind the recent white mania. And for that reason, it certainly make them look apart from the rest of the “generic color” national teams at the most recent World Games.

Wilson:  I don’t hate it.  I don’t love it.  I think it’s just a matter of what you personally like.  Some people like this.  I don’t.  Bright and busy is too much for me, its better to primarily focus on one.  The gloves are cool but 95% teal would have been even cooler.  There’s always 2014!!  Also, why go crazy with the uniform and gloves and then bore me to death with the lid?  At least be consistent.

Can’t miss them, that’s for sure!

7. Wales

Godzilla:  The Christmas theme color is Wales handicap right off from the start, but they somehow make it work. The giant Dragon on the side of their helmet is unique, seem to work with the font on their uniform well. And as much as I dislike the white helmet, it helps the balance the overall white, green, and red on the uniform…

Wilson: Without that helmet decal, I wouldn’t consider them but that is awesome.  I think they shouuld embrace the green and red more and lose the white.  Use it as an accent.  All red uniforms, red helmets with green trim, a white dragon decal and green gloves with red fingers.  Green cleats.  BE the ball, Danny.  BE Your Destiny.

That is pretty super.

6. Australia

Godzilla:  The team that does not need to go by their national flag color, and the only Adidas sponsored team out of the whole bunch. The full Adidas package looks good, I especially like the Sharks on the helmet. I wish they could have gone with the Yellow or Green instead of the white shell. Perhaps they need to work on the fitting of their jersey a little better, so the undershirt won’t show up too much (not shown in this picture).

Wilson:  Any team that goes white instead of yellow when they have that option is crazy.  Yellow helmet, BIG green 7 pointed stars, white chin, silver cage.  done deal.  I liked the shark logo, that could have gone on the other side.  Overall, it was a pretty good effort and I’d only want a pair of those Adidas gloves if I could get them in green and yellow like the Aussies had.  A good effort try for a traditionally conservative country when it comes to uniforms.

Lotsa Yellow. Want more.

5. Japan

Godzilla:  Call me bias, but Japan uniform looked terrific. Here’s another country that did not follow the color of their national flag, and we’re thankful for that. The Royal, Black and White made them the John Hopkins of the 2010 World Game (with a little better performance). Their jersey reminded me of what the Blue Jays would wear on the field; their numbers are very “soccer” style, but original.  The white and black gloves is purposefully done to match both of their uniforms (the other jersey is all black). The “japan” graphic on the side of the helmet is a lot better than if they had put the national flag on it.

Wilson: I appreciate it when national teams’ uniforms diverge from the colors of their nation’s flag.  Sport is not government so the two must only be mixed when one (usually govt) supports the other.  Forging an identity with the people under your own colors is an interesting approach.  Japan did a great job with their uniforms.  Super cool and in line with a lot of their other national team jerseys.

Clean lines and a modern approach with touches of fashions past.

4. Germany

Godzilla:  The second best-looking team in Black, after New Zealand (of course). Team Germany looked menacing with the red and yellow and the custom Kings were something special. The dominating red on the gloves helped balance the majority of Black on the uniform. Good call on keeping yellow simply as a trim on the whole uniform, and their logo is one of the best out there.

Wilson:  They looked good and German. 100% success. No further comment required.

3. Canada

Godzilla:  Call me sentimental, but I like how Canada has kept their uniforms consistent in the last few World Games. It draws a certain sense of evolution over the years; the professionalism as opposed to the “shock and awe” approach of Team Apollo Creed… eh, I mean the USA.  Canada set the bar of how a national team should look at the Olympics, that is if lacrosse were to be one of the sports at the Olympics. They too make the Brine helmet work, they had me at the bi-color shell (in the back).  I wish they would have the reverse version of their gloves, not this white mania crap.

Wilson:  The two-tone helmets were legit.  They pull a little black in to their uniforms for contrast but they don’t go too far away from the Red and White.  And Maple Leafs everywhere.  No problems there.  I didn’t love the USA Uniforms.  Their two-tone helmets were VERY sharp but their gloves were easily the single best piece of equipment at the entire tournament.  Those gloves were just… wow.  Special.

Both helmets are scrumtrulescent.

2. New Zealand

Godzilla:  There isn’t much you can do when all your sport teams’ nickname is “the All-Blacks”, but New Zealand made it look goooood.  The Black Pro 7, Black Nike Uniform, Black K18s (yes, ALL black)… New Zealand looked pretty badass even before they do that pre-game Hakka. Clean, Professional, and Murderous.

Wilson:  They looked awesome.  You can’t argue with that.

This is a very good thing.

1. Iroquois

Godzilla:  Nike definitely took a big blow to the guts, when the Iroquois couldn’t make it to Manchester. They would have been the best looking/most well-equipped team of the 2010 World Games. They had the best looking helmet too… who would have thought that a purple helmet could look this good? The Nike six nations looks good (very well should be, it was “named” after them). Oh, and those Brine Shakedowns are epic, if the L.A. Lakers were a lacrosse team, those are the gloves they would use. The last and final nail in the #1 coffin are those purple/yellow cleats with the black socks, simply the best.

Wilson:  Um, what he said.

Man, this kind of makes me sad. But excited for 2014.

Client Portfolio | Hi-Line Merchandising, LLC

Client Portfolio | Hi-Line Merchandising, LLC

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ireland lacrosse jersey

Thompson says Ireland’s sacrifice won’t be in vain. “The Iroquois Nationals are going to put together the best team the world has ever seen, and representing not just the Iroquois Nationals, but Ireland lacrosse also,” Thompson says. 1 Color. Sports Event. Community Organization . FOR IMMEDIATE RELEASE. 4.3 out of 5 stars 35. . Amateur Sports Team. Brian is an All-American, 6x All-Star, NLL Champion, Member of Team USA, has his jersey retired by the Colorado Mammoth, and is one of the biggest personalities pro lacrosse has ever seen. Legacy.com is the leading provider of online obituaries for the newspaper industry. Sports Event. Eileen Ghent , Head Lacrosse Coach at Monmouth University, West Long Branch, New Jersey, has been selected as Head Coach of the team which will represent Ireland at the FIL U19 World Championships to be held in Peterborough, Ontario, Canada in August … The Original Long Island Lacrosse Showcase. 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The Gathering of Tribes | JOHN SEABROOK

THE SPORTING SCENE

Preppies vs. Indians on an old American playing field.

From

The New Yorker
September 7, 1998

I-In The Box

Like most Native Americans, the members of the Onondaga Athletic Club, in upstate New York, play box lacrosse. Box is a faster and more violent game than the genteel sport of field lacrosse, which is played in prep schools and colleges in the United States. The Onondagan box is outdoors, and around the playing surface are weathered wooden boards and heavy-duty fencing to protect spectators from flying lacrosse balls. It is bare ground, worn but not really smooth; the dirt is coarse and abrasive. Most other Indian teams in what is known as the Senior B Box Lacrosse League play in indoor stadiums, on the defrosted surfaces of hockey rinks. The Onondaga take pride in their Spartan confines. “We’ll see what happens when we get them in our box,” they say after a tough loss at one of the fancier indoor places.

To get to the Onondagan box, I flew to the Syracuse airport, rented a car, jumped on I-81, and drove for twenty minutes, until I saw a large sign telling me I was now on the sovereign land of the Onondaga Nation, where no state or federal laws have jurisdiction. Most Indian reservations in the United States are quasi-sovereign territories, managed and partly subsidized by the Bureau of Indian Affairs. The Onondaga, however, are completely independent. They govern themselves by a bicameral system set down in the Iroquois Confederacy’s constitution, which was created long before the United States Constitution and is thought to have influenced both Benjamin Franklin and Thomas Jefferson.

I took the next exit, and drove along Route 11-A until I saw the box. Sitting there beside the road, with lots of open space around it that seemed ideal for field lacrosse, it suggested a bitter ceremonial reënactment of the original trauma of being corralled into reservations on ancestral lands belonging to the first great political power north of the Rio Grande, the Iroquois.

Oren Lyons, who is the faith-keeper of the Onondaga and is a famous Native American lacrosse player, had told me to be at the box by eleven. The O.A.C. was going on a weekend road trip to Canada, and I was to ride along on the bus with them. Lacrosse, invented by Indians in northeastern North America long before the Europeans arrived, was adopted by nineteenth-century white men and turned into the sport I knew-another kind of tribal subculture, which flourishes in Eastern prep schools and élite colleges in the mid-Atlantic states. Lyons, a fit-looking sixty-eight-year-old with thick gray hair reaching halfway down his back, was teaching me about the Indian game. He was a good teacher and, I’d learned from our conversations, a skillful weaver of narratives that often began and ended with lacrosse but also brought together history, politics, spirituality, Iroquois nationalism, and the limits of private enterprise on Indian lands.

“This game is going to be a war,” Lyons had told me. Tonight, the Onondaga club would be playing the Kahnawake Mohawk, in an indoor box on the Mohawk reservation, near Montreal. The Kahnawake had some dirty players, including, it was rumored on the bus, a member of the breakaway faction of Mohawk who, back in the seventies, took over an empty girls’ summer camp in the Adirondacks and established a warrior enclave, the Indian version of the Montana Militia. (Eventually, the enclave moved to seven hundred acres in Altona, New York, where, in 1990, its members were involved in an eleven-day armed standoff with state troopers.) Because Oren Lyons was an outspoken opponent of the warrior enclave, as he was of any challenge to the unity of the six-nation Iroquois Confederacy (the nations are Onondaga, Mohawk, Oneida, Cayuga, Seneca, and Tuscarora), it was possible that some of the Mohawk players would go after some of the Onondagan players, among them Lyons’s son, Rex, who was a star player on the Onondagan team.

It was a five-hour trip up to the Mo-hawk reservation. On the bus were thirty-three men and boys, ranging in age from thirty-eight to fifteen. In the front seats were the older men: Rex and his cousin Kent Lyons, the Onondagan goalie; a veteran defenseman known as Ace; and the team’s coach, Freeman Bucktooth. “We know when we play lacrosse that we are doing what Iroquois men have always done, since the Creator gave us the game,” Kent told me. Lacrosse helps to protect Iroquois culture from the larger American popular culture, which threatens to obliterate it, and which was present on the bus in many forms, from our Nike shoes to “Jerry Springer Too Hot for TV,” the video that was playing on the bus’s monitors. It featured censored outtakes from the controversial TV show and ended with an earnest message from Springer to the viewers, attacking his critics as enemies of free speech. Meanwhile, Kent was describing a “medicine game” that many of the men and boys on the bus had begun their season with-a kind of intramural lacrosse game played over three days by males of all ages, from thirteen to seventy-five, for the good of the community. “We play the medicine game because it helps with the hunt, even if the hunt is behind a computer screen and the forest is in an office building,” Kent explained. “Everything is a circle. Lacrosse makes the circle stronger.”

I asked Rex if women played lacrosse much on the reservation; in the outside world, the growth of women’s lacrosse in recent years has been explosive. On the rez, Rex said, girls are discouraged by the traditionalists from playing lacrosse, because, as he put it, the Creator didn’t intend for them to play, and it’s not good for the medicine.

Most of the guys on the bus were holding their sticks, tying and untying the knots in the webbing of the pockets, and spinning them in their hands. Lacrosse players seem to have a fetishistic relationship with their sticks, which are part hockey stick, part tennis racquet, and part club. In field lacrosse, sticks vary in length, depending on whether one plays attack, midfield, or defense (also known as longstick). Indian stick-makers used to supply most of the world’s sticks. A hickory trunk was split, steamed, and bent at one end, and the pocket was woven of leather and catgut, which had a very particular smell in the rain. But in 1970 the Brine Company, based in Boston, introduced an aluminum stick with a molded plastic head and a rubber-and-nylon pocket, and within five years the Indian wooden-stick industry had all but disappeared.

For the youngest men on the bus, lacrosse is a chance to escape the entrenched poverty of life on the rez. What basketball is to the black urban poor, lacrosse is to an Indian kid-his shot at a college scholarship and a good education. One of the brightest prospects on the Onondagan’s team was the coach’s son, Drew Bucktooth, a shy, handsome kid sitting a few rows behind me. He could have his pick of full scholarships at lacrosse schools like Syracuse, Loyola, and Johns Hopkins, but, at his father’s insistence, he is spending this year playing in Canada’s junior hockey league, with the hope of being drafted into the N.H.L. and making some big money. If that doesn’t work out, though, he retains his eligibility for college lacrosse.

Rex is thirty-five. He’s a bit beaten up, but he still has a good burst of speed near the “crease,” the circular area that surrounds the goal. He and his family live down the road from his father and next door to his mother. There are a couple of lacrosse nets in the back yard where his kids play. Both he and Kent do the high-altitude construction work for which the Iroquois are famous; they have jobs as union glaziers. They also play in a rock-and-roll band called White Boy and the Wagon Burners, after an insult that a white Canadian player once shouted at Rex when he had been repeatedly scored on by Rex and his teammates: “You ain’t nothing but wagon burners anyway.” Both Rex and Kent got lacrosse scholarships to Syracuse University, but neither of them graduated. When I asked Rex about that, he said the problem had been the “frat boys” whom he and Kent met on and off the lacrosse field. He told me there were some ugly incidents between them, but he added, “I wasn’t prepared for college. Not mature enough. I wanted to keep my rock-and-roll band; there were just too many distractions. It wasn’t only the frat boys–it was me.”

Rex’s college experience is typical of that of Native American lacrosse players: got the scholarship, couldn’t stick it out. Although lacrosse offers Indians a chance to get off the reservation, it also helps to keep them on it, by reinforcing the native culture that makes it hard for them to assimilate at universities. Roy Simmons, who coached lacrosse for forty-one years at Syracuse University and retired only this year, told me recently, “Of all the Indians I have seen walk through my door on lacrosse scholarships, maybe a third have graduated. Most of them don’t feel comfortable here, and leave after a year or so. I remember I had a kid come here from the rez and I went with him up to the high-rise where he had been assigned a room. He put down his bag, which had a few simple things in it, and looked around at his new white roommate’s stereo and books and the nice goose-down bedspread, and then he pointed to the wall and said, ‘What’s that?’ I said, ‘That’s a thermostat.’ ‘What’s it do?’ he asked. You know, he was uncomfortable. He was gone pretty soon.” Rex’s wife, Xina, wants their sons to go to a college far away, so they won’t be tempted to come home on weekends.

I asked Rex if he was worried about politically motivated violence against him tonight. He shrugged. He was bringing along his wooden lacrosse stick in case things got out of hand. Today’s aluminum and titanium sticks are easier to throw and catch with, but a wooden stick still hurts the most when you whack somebody with it. Ace said he wished he still had his wooden stick. He had recently placed it in the coffin of a friend who died of alcoholism at the age of thirty-eight.

The bus wound along the state roads of the ice-storm-devastated forests of upper New York, the country between Lake Champlain and the St. Lawrence River, which is thought to be where lacrosse was invented, by the Eastern Algonquins. It was known to the Iroquois as takitchawei, which means “bump hips.” The game was spread south by the Cherokee, who called it “little brother of war,” and west by the Sioux. Lacrosse games sometimes lasted as long as three days, with goals as much as a mile or two apart, as many as a hundred players on a team, and no side boundaries, like the game of Capture the Flag that kids at summer camp now play in those same forests.

The French term la crosse was first applied to the Indians’ sticks in the sixteen-thirties by a Jesuit missionary who lived among the Huron. The most famous game of the eighteenth century, as described by Francis Parkman in “The Conspiracy of Pontiac,” was played between two tribes, the Ojibwa and the Ozaagii, in front of Fort Michilimackinac, a British encampment on the shores of Lake Michigan, on June 4, 1763. The British soldiers had thrown open the fort’s gates in order to see the game better and were having a good time watching the Indians beat one another senseless (which is what some white people still enjoy doing on a Saturday night in the Senior B Box Lacrosse League), when, at a prearranged signal, the Indians flung the lacrosse ball through the fort’s gate. Switching from lacrosse mode to war mode (an easy transition in those days), they killed most of the soldiers-some on the spot and the others later, slowly torturing them to death in the forest.

The transformation of takitchawei into the game that college students call “lax” occurred during the eighteen-sixties. The seminal figure was a Montreal dentist, Dr. William George Beers, one of those slightly creepy Victorian games enthusiasts who may have had more influence on our sports culture than was healthy. For lacrosse, Beers established boundaries, limited the number of players per side, set play to a clock, replaced the Indians’ deer-skin ball with a hard rubber one, and drew up rational rules in keeping with Victorian ideals of social progress. Just as “civilization tamed the manners and habits of the Indians,” Beers wrote, so lacrosse was “gradually divested of its radical rudeness and brought to a more sober sport.” The game quickly spread to the United States; in 1877, New York University and Manhattan College played the first collegiate game, in Central Park. (Princeton and Rutgers had played the first collegiate football game only eight years earlier.) The sport caught on in cloistered pockets of the Northeast, where it can still be found–from the hardscrabble blue-collar lacrosse towns in upstate New York to the public high schools of west-central Long Island, and on to the lush greenswards of Baltimore preppiedom. While football has long since outgrown its folk origins to become a national spectacle, in which much of the country’s melting pot is represented, lacrosse remains mostly an East Coast, mostly white game, and is largely unknown in Middle America.

The Indian game, being without boundaries or clocks, favored speed, stamina, and daring individual play. The white game favored organization, specialization, and strategy. Before Beers changed the rules, the Indians routinely beat the whites at lacrosse with their more athletic style of play. Professional Indian lacrosse teams were a common sight in the eighteen-seventies, but in 1880 Indians were banned from international competition, on the ground that they were accepting money to play in the Canadian lacrosse leagues.

Beers, in his rule-making, did not act purely in the interests of the game, as Rule IX, Section 6, of the original lacrosse rule book makes plain. It states, “No Indian must play in a match for a white club, unless previously agreed upon.” Thomas Vennum, the author of “American Indian Lacrosse,” writes, “The rule was a blatant, segregationist, ‘separate but equal’ clause, which would eventually and effectively bar Indians from participation in international lacrosse competition for more than a century.”

Shut out of the field game, the Indians took up box lacrosse, which was invented in Canada, in 1930, by three white promoters who were looking for a way to make money with hockey rinks in the summertime. Box is a six-man, hockeylike sport, very different from the flowing, ten-man game of field lacrosse. It features slick stickwork, no-look passes, behind-the-back shots, and a thirty-second shot clock that makes for lots of action. There is also plenty of brutal checking and fighting, as there was in the old Indian game. The most famous white lacrosse players in the world are the Canadian twins Paul and Gary Gait, who grew up playing box in Vancouver, and they have inspired a new generation of potential field-lacrosse stars to play a flashier, Magic Johnson-style game.

That night in the Kahnawake box, several of the Mohawk did seem to have it in for Rex Lyons. Early in the game, the younger O.A.C. players were hanging back, not wanting to challenge for position in front of the crease. Rex exhorted them by trying a run through the middle and received a vicious slash on one shoulder. In retaliation, Coach Bucktooth sent in Lab, the Onondaga’s “goonie”–a beefy guy whom lots of teams bring along in the Senior B League, in case there’s a rumble–and Lab made efficient work of the guy who had clubbed Rex. He threw off one glove, grabbed the Mohawk’s jersey with that hand, punched his face mask with the gloved hand until the man’s helmet came off, hit him in the face a couple of times, then pulled his jersey up over his head and slammed him down onto the concrete-all in about five seconds.

Now the arena was thick with the menace of impending violence. As the second period began, the Mohawk face-off man came up to the Onondagan face-off man, drew a finger across his jugular vein, and said furiously, “I’m going to cut your tro-o-at.”

Midway through the period, Rex again made a dash across the crease. One of the biggest of the Mohawk players spread his hands wide on his stick and, without making even a pretense of going for the ball, smashed the stick over Rex’s head. Rex fell hard on the concrete floor, bouncing a little as he hit, and lay there face down for a few minutes. Eventually, he got up and limped back to the bench.

The game ended 10-6 Mohawk. Afterward, some of the older Onondaga had a reasonably friendly drink in the bar with some of the Mohawk players. They came out to the bus in fifteen minutes. But when Coach Bucktooth called the roll a few of the younger guys were missing. Someone said he’d heard them talking about going to a bar up the road. Rex, limping badly, went outside, found the missing guys in a girl’s car, and brought them back, and Coach Bucktooth gave everyone a lecture about the importance of staying focussed for tomorrow night’s game. Box had been a way of ritualistically confronting a certain threat of disorder–a Saturday night of drinking and mayhem–but had not completely exorcised this demon. It now seemed to be lurking somewhere in the dark at the back of the bus, where some of the younger guys were whispering about getting beer and bringing it back to the Best Western.

II-On The Field

The two great tribes of lacrosse enthusiasts in the United States–the Iroquois and the white Easterners–almost never play against each other. A rare exception took place in July, in Baltimore, when the Iroquois Nationals, an all-star team made up of the best players from the Six Nations, took on Team U.S.A., a dream team of white American players, at World Lacrosse 1998, the sport’s world championship.

It was the Iroquois Nationals’ third appearance at the championships, which come around every four years, since the ban against Indians in international competition was lifted, in 1990. They were one of eleven teams at the games, and they ended up in fourth place, behind the United States, Canada, and Australia, and ahead of England (whom the Iroquois beat in an exciting 10-9 game, clinched by Rex with sixteen seconds to go) and the six other lacrosse-playing nations–Japan, Germany, Sweden, Wales, Scotland, and the Czech Republic. The Lyons family was represented in force. Not only was Rex there but Rex’s son Monte was playing in the Under-Fifteen tournament; Rex’s cousins Kent and Scottie were in the Masters; and Rex’s father, Oren Lyons, was in the Grandmasters. Oren would also carry the Indian flag and lend spiritual support to the Nationals.

Homewood Field, at Johns Hopkins University, where the games were held, is the heartland of white lacrosse in the United States. The game is especially popular in the old-money suburbs to the north of Baltimore, like Cockeysville and Lutherville-Timonium; in Baltimore, the prep schools actually recruit lacrosse players from the grade schools. After prep school, the players move on to lacrosse colleges like Hopkins and Bucknell and Princeton. (This year’s Princeton team, which was coached by the Team U.S.A. coach, Bill Tierney, and won the N.C.A.A. championship for the third year in a row, had five students from Baltimore’s Gilman School on it–a cozy Amtrak relationship between Baltimore and Princeton that goes back at least as far as “This Side of Paradise.”) Over the years, many postcollegiate lacrosse players have found employment in the Baltimore wing of the investment firm of Alex Brown, which used to be run by a stalwart member of the lacrosse fraternity, Buzzy Krongard (now the top adviser to the director of the C.I.A.). Thanks in part to lacrosse, the Baltimore preppies I know have managed to survive with their sense of entitlement more or less intact; for better or worse, they’re not beaten down like New York preppies, who have had to compete in the remorseless meritocracy of Manhattan.

But the Baltimore lacrosse élite, not unlike the Indians, is a group in danger of being colonized by the surrounding popular culture. The code of amateurism, which is the closest thing to a spiritual ideal that their game has, is in the process of being transformed by the commercialization of sports in America. “The problem with lacrosse is that you can’t make money doing it,” Darren Lowe, a twenty-seven-year-old Team U.S.A. attackman, told me. Amateurism, which once served the ruling class as a way of excluding the people it didn’t want to play with, now excludes the younger members of the ruling class from the ESPN sports culture that they want to belong to. The Team U.S.A. players I spoke to appeared a bit sheepish about not being able to make a living from lacrosse; not getting paid for your sport, it seems, places you lower in the status hierarchy than professional athletes. Things have changed since the days when the Indian players were banned from international competition because they earned money playing lacrosse.

Lowe, the son of a lacrosse coach, went to a public school in Mineola, Long Island, which is one of the prosperous postwar bedroom communities where lacrosse took root in the nineteen-fifties and became part of the delivery mechanism of the good life. He said, “When I told my college adviser I wanted to go to Brown, he said, ‘Brown where? California?’ I had eleven-hundred S.A.T.s and an eighty-five average.” But Lowe got into Brown, where he was an All-American; his brother Kevin was an All-American at Princeton. After college, lacrosse helped get Darren a job at Lehman Brothers and Kevin a job at Merrill Lynch. “There’s definitely a fraternity of lacrosse guys available who will help you get jobs on Wall Street,” Lowe said. The business of bond-brokering in particular, which Lowe is in, is full of lacrosse jocks. He estimates that twenty per cent of the people on the foreign-reserve bond desk at Lehman Brothers are lacrosse players, adding, “I would say that lacrosse and crew are the two biggest sports networks on the Street.”

On the eve of the Iroquois Nationals’ Sunday game against Team U.S.A., Oren Lyons and I visited the lacrosse minipark that had been set up next to Homewood Field. It was a hot night. Loose-limbed lax jocks roamed the Homewood grounds in packs of three or four, their tribal allegiances to such local prep schools as Gilman or St. Paul’s or Boys’ Latin proclaimed on their T-shirts. Smooth-skinned girls in tartan skirts and sleeveless blouses with the collars turned up were prowling in posses. Some boys walked around bare-chested, their shucked-off T-shirts hanging from their belts, dish-rag style, and all of them wearing the same kind of knee-length khaki shorts and Teva sandals. The younger ones were lean, but the college graduates were getting a bit stout from all the beer drinking and barbecue that go with Baltimore lacrosse. Both the boys and the girls carried sticks. Around Baltimore, kids grow up with sticks in the umbrella stand next to the front door. They play on the big lawn with their “golden,” the same breed of dog that’s often seen wearing a red bandanna at the game.

“All this stuff,” Lyons said, indicating piles of lacrosse merchandise for sale everywhere. He picked up one of the Warrior Company’s titanium sticks, which, according to the accompanying promotional literature, was “precision engineered with Aerospace Grade Titanium using a proprietary seamless extrusion process,” and which promised to give the stick’s user “the Means to Dominate.” On the side of the big Warrior tent was a picture of the president of the company, a twenty-seven-year-old Princeton graduate named David Morrow, who was also playing longstick for Team U.S.A. and had obtained the exclusive right to promote his products at the World Games. Around here, lacrosse is a medicine game, too: it brings good fortune to its community. The difference is that the Indians’ medicine doesn’t work so well outside the reservation.

Lyons seemed aware of this problem–of the need to preserve a cultural identity and at the same time shop it around in the larger marketplace in a way that benefits the people to whom it belongs. When we sat down at one of the barbecue places and a senior official in the New York State Republican Party stopped by to say hello, Lyons started telling him about a new complex he was hoping to persuade the Six Nations to build on Onondagan land. “It won’t be a casino,” Lyons said. “It’ll be a theme park, though we don’t call it that. A place to showcase our heritage, and teach democracy, on our terms. Everyone’s running around like gaming is a panacea for everything, when it’s not.” That there is only one casino on native lands in New York state–Turning Stone, run by the Oneida–is due in no small part to Lyons’s powerful opposition to gambling. He had told me earlier that he sees casinos as the single greatest threat to the Iroquois Confederacy. “With casinos–instead of tradition, which makes you strong–people only care about money, which makes you weak,” he said.

After the official had gone, Lyons mulled over the possibility that by building the complex, which would be a boost to the economy of central New York, he might be able to persuade the state to settle some of the Iroquois land claims in the Indians’ favor. In his thoughts, I sensed, a political version of Team U.S.A. vs. the Iroquois was already being played.

Before taking the field against Team U.S.A. the following afternoon, the Iroquois Nationals gathered under a big tree outside the Homewood Field Stadium and built a small fire of twigs and bark. Chief Paul Waterman, the grandfather of Gewas Schindler, one of the stars of the Nationals, produced some loose tobacco and cupped it in his hands. It was then passed from player to player around the twenty-six-member team. Thomas Vennum writes, in “American Indian Lacrosse,” that Cherokee conjurors used to scratch players with rattlesnake fangs, to purify them, and that Creek players were rubbed with a liquid made of “the track of a wolf and the burrow of a crayfish,” which allowed them to perform amazing athletic feats. Today, the Iroquois sprinkled the tobacco on the fire and offered a traditional prayer, invoking the help of this tree, the tree’s roots, the sun, the fields, the birds, the four winds, and all their ancestors to protect them from injury and to make them strong. The Iroquois jerseys were purple with yellow-and-white trim; they had a traditional geometric design of a wampum belt on one sleeve and the word “Brine,” the supplier of the uniforms, in large letters on the back.

About seventy-five feet away, their opponents, wearing red-white-and-blue uniforms, were posing for photographs on the steps of the Newton H. White Athletic Center. “Look, sweetheart,” a lacrosse dad said to his little girl. “They’re representing our country.” Since the United States is far and away the dominant lacrosse nation in the world, the team is also representing the sport of lacrosse as a whole. U.S. Lacrosse, the sport’s national governing body, is trying to make lacrosse a bigger presence on the sports landscape, by employing the same techniques that Team U.S.A. would be using on the field: teamwork, strategy, central control. The money to pay for this expansion comes from an annual fee that U.S. Lacrosse began collecting this year from players at any organized level, from youth to club–between fifteen and forty dollars per person per year, which is about what soccer collects from soccer moms and dads.

But the same clannishness that breeds such an intense following among lacrosse players and their families also works against lacrosse in its efforts to grow. Lacrosse will have to compete for fans’ interest with made-for-TV sports like arena football and women’s beach volleyball. History, context (the smell of barbecued “pit beef” drifting over from the concession stands behind the bleachers), and Wasp nepotism don’t come through very clearly on cable. Box lacrosse has some of the right elements for TV (the flashy moves and the violence), but promoting box would alienate the lacrosse establishment, who see it as a lowbrow version of the field game.

At game time, five o’clock, the Baltimore sun was still burning down on the artificial Homewood turf, making it hot to the touch. Oren Lyons was standing by the Iroquois bench.

“Are you going to use that wooden stick?” a white boy asked Lyons, pointing to one of six hickory longsticks that Alfie Jacques, a native stick-maker, had made specially for the Iroquois Nationals.

“Yes,” Lyons said.

“Is it true the Indians and the Americans don’t like each other?” the boy asked.

Lyons said that it was not true, though they might not be too friendly for the next couple of hours.

“One, two, three, Iroquois!” The team members broke their final huddle and took their positions on the bright-green field: three attackmen, three midfielders, three defensemen, and the goalie.

Field lacrosse is a game of circles and lines–the natural religion of the Indians overlaid with the capitalistic religion of the white men. When the attackmen and midfielders jog-trot like hunters around the goal, looking for shots as the defensemen poke-check them with their longsticks, the game looks Indian, but when Team U.S.A. takes positions and whips the ball efficiently around the crease, running complex set plays, the game looks white. Lacrosse combines the stick skills of hockey, the two-on-two, pick-and-roll play of basketball, the flow of soccer, and the field generalship of football. (Unlimited substitutions are allowed.) In field lacrosse, you can take three or four minutes on offense, as in football, or you can play an uptempo game of thirty-second possessions with quick shots, as in basketball. “Partly because of its origins as a mix of North American cultures,” I was told by Jim Grube, who is a former football and lacrosse coach at Middlebury College, “lacrosse is a true hybrid, which can be played at either end of the sports continuum.”

Team U.S.A. won the face-off and began slinging the ball around in a circle, from the center out to the wing, then around behind the goal and out to the other wing, then back to the center. The Indians looked as though they were having trouble adjusting to the wide-open field: they were bunched somewhat awkwardly as their opponents slid toward the crease and looked for passes. The U.S.A. scored two goals quickly, and it looked as if the game would be a rout. The crowd cheered them loudly. A couple of white kids were rooting for the Indians, perhaps to piss their parents off, but for the most part the fans were solidly behind Team U.S.A.

“Come on, Iroquois!” shouted three Indian women wearing a lot of purple. “Be strong! You can run right through them!”

A white boy in a baseball cap, sitting next to me, looked at his buddy and said, “Yeah, right.”

One of the Team U.S.A. attackmen tried some fancy stickwork and lost the ball to the Iroquois, who came down the field quickly and scored a goal. They won the ensuing face-off, and Gewas Schindler scored another goal on a dive into the crease. (The day before, I was in the press box when Schindler scored against Team Canada, and one of the announcers wasn’t sure how to pronounce “Gewas.” “Just call him Chief,” another announcer advised.)

Coach Tierney sent in the mid-fielder Jesse Hubbard, who grew up across the street from St. Alban’s, the Washington prep school that is Vice-President Gore’s alma mater. Some girls in the stands started a cheer–“Jes-se Hub-bard, Jes-se Hub-bard.” Team U.S.A. scored again. “Yesss!” the kid in the baseball cap cried, pumping his clenched fist. But the Iroquois got the ball back, and Rex Lyons broke hard across the crease–the same box move I’d seen him get clobbered for in Canada. This time, he scored.

Early in the second period, the score was tied, 3-3. Then it seemed to dawn on the Iroquois that they were playing even with the best team in the world, and a sort of shyness overtook them. The U.S.A. fired the ball around the crease, seeming to mesmerize the younger Indian players, and shot it into the net. They were deadly.

By the end of the third period, the score was 14-7, U.S.A. With the game out of reach, and the only remaining question being how bad it was going to get, one of the Iroquois players had pushed one of the U.S.A. players, the U.S.A. guy pushed back, and then, after a moment’s pause, the Iroquois player hit the U.S.A. player in the face mask. The U.S.A. player fell to the ground, clutching his head. There were angry shouts from the fans at this intrusion of box into their field game. A man next to me, leaning against the chain-link fence that separated the fans from the field, yelled, “Get the animals out of the game!”

In the end, the score was 20-8-a respectable performance by the ‘Quois. Afterward, Oren Lyons walked back to the hotel carrying the All Nations’ staff, a scythe-shaped hickory stick with six golden-eagle feathers along the top crook and more eagle feathers down the shaft. It was attracting attention from lacrosse-stick-twirling white boys who were running around the outside of the field.

“Is that real?” one of them asked.

“That’s our flag,” Lyons said simply.

“Is it real?” the boy asked again. In a culture that knows its Indian heritage mostly through Chief Wahoo and tomahawk chops at Braves games, the real thing loses its talismanic power. It’s just better gear.

The boy ran off to join his friends. Lyons said to me, “Sixteen million people under that flag.” I asked what he meant, and he said that he was referring to the sixteen million Indians who had died as a result of the European conquest of North America.

As we crossed the street, Lyons said, “You know, the Indians invented baseball, too.”

“Invented baseball!” I exclaimed.

“Oh, yeah,” he said. “Baseball began with a man running back and forth between two bases, and the object was to throw the ball at him to get him out. That’s an old Indian game. But white people aren’t ready to hear that yet.”

Copyright © John Seabrook 2003. All rights reserved

Ireland Lacrosse Gives Up Tournament Spot So Native American Team Can Play. – InspireMore

Sportsmanship isn’t always about winning — or even competing. It calls for both teammates and competitors to treat one another with fairness and respect, even if that means giving up their chance to shine.

Recently, Ireland’s lacrosse team proved they take this ethos to heart when, in an incredible gesture, they stepped down to lift another team up.

Ireland Lacrosse was one of eight teams selected to compete at The World Games 2022 in Birmingham, Alabama, based on their placement in the 2018 Federation of International Lacrosse World Championship. The Iroquois Nationals lacrosse team, on the other hand, was not. But they came in third, while Ireland Lacrosse placed twelfth.

Unfortunately, the International World Games Association ruled the Iroquois Nationals weren’t eligible to participate in The World Games for two reasons. First, they don’t represent a sovereign nation, though they do represent the Iroquois Confederacy, which is made up of the Mohawk, Onondaga, Oneida, Cayuga, Seneca, and Tuscarora tribes. Second, they don’t have an Olympic committee. But the association later changed its mind, announcing the team could play if a spot opened up.

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For Ireland Lacrosse, the decision was easy. In September, the team announced they would be withdrawing from the men’s tournament so the Iroquois Nationals could take their rightful place.

“It’s simply the right thing to do,” Michael Kennedy, CEO of Ireland Lacrosse said. “We are a proud member of World Lacrosse and we recognize the importance of The World Games to the continued growth of our sport. As much as our players would have been honored to compete, we know the right thing is for the Iroquois Nationals to represent our sport on this international stage.”

As the only Native American team with international recognition, the Iroquois Nationals couldn’t be more grateful for the beautiful display of sportsmanship.

“Your actions have spoken louder than words showing everyone the true power of sport, and the spirit of lacrosse,” the team wrote on Twitter.

Way to go, Ireland Lacrosse! The selfless choice you made as a team makes all of you champions, whether you compete or not.

Share this story as an example of true sportsmanship!

ESPN Player launches brand new channel for World Lacrosse Championships

• FIL World Lacrosse Championships 2014 on ESPN Player throughout the UK and Europe
• 43 games live and on demand, including all pool games for top 6 teams, both semi-finals and final exclusive to ESPN Player
• ESPN Player available in more than 40 countries throughout Europe, the Middle East and Africa online, on iPad, and on Samsung and LG Smart TVs
• Competitions throughout the tournament to win World Lacrosse Championships merchandise

The home for live coverage throughout Europe, ESPN Player – World Lacrosse will exclusively showcase 43 games from the Federation of International Lacrosse (FIL) World Championships including all pool games for the world’s top six teams (USA, Canada, England, Australia, Japan and Iroquois Nationals), both semi-finals and the final.

The top game of the pools kicks off the event on Thursday July 10 as two time World Champions Canada face nine time winners USA. England start their campaign at 3am BST on Saturday July 12, playing Iroquois. England fans can also watch the match on demand the next day.

England have dominated the European game for many years, winning the FIL European Championships on all but one occasion since 1995 – when the tournament began to be held every four years.

Team England Head Coach Matthew Bagley will hope that his 23 man squad can improve on their last World Championship finish of fifth. In those games, held in Manchester UK, a narrow defeat in overtime to Australia meant that fifth was the highest that they could finish. The rematch will take place at 9pm BST on Sunday 13 July.

Excitement this year surrounds the Iroquois Nationals team, who were barred from the 2010 tournament in Manchester due to a passport controversy. Since the tournament’s inception in 1967, only Canada and the USA have won the title, but since the Iroquois Nationals team beat their American under 19s counterparts for the first time in Finland in 2012 there is a feeling that American and Canadian dominance could be about to end.

Added to that, the Thompson brothers (Lyle and Miles) are central to the Iroquois Nationals’ chances, after becoming the first ever joint-winners of the Tewaarathon Award, which recognises the best player in the NCAA. Having never been awarded to a Native American before, this year it was awarded to two as both brothers broke the Division 1 record for the most points in a season.

Together with their cousin, Ty, the Thompsons led Albany to the quarter final of this year’s NCAA Division 1 Championship, beating local rivals Syracuse – who have won 10 NCAA lacrosse championships – for the first time along the way.

Incredibly, older brothers Jerome and Jeremy are also expected to make the confederation’s 23 man squad, meaning that the squad’s composition would be nearly one fifth Thompson-family. That a confederation consisting of only 125,000 Americans and Canadians are expected to challenge the two North American powerhouses in the World Lacrosse Championships is a major storyline to this year’s tournament.

English Players in the FIL Championship

In England, there are a total of 16,605 lacrosse players registered across 326 clubs representing a strong following. Lacrosse is also now played in 24 European Countries, with 38 nations from around the world competing in this year’s tournament.

Securing their ranking of fifth last time out, and aiming for a bronze medal, the English 23 includes a number of players who compete both in the UK and in the American league:

• Midfielder Jack Brook, who won gold at his first ever European Championships in 2012 aged 20.
• Stockport’s Sam Patterson, Long Stick Midfielder, who has represented his country with distinction, winning two European golds in Finland and Netherlands.
• England’s stalwart goalie Ben McAllister, who will represent his country in his seventh major tournament this summer, winning three European gold medals.
• Denver-based Jak Wawrzyniak, Long Stick Midfielder, will represent his country internationally in his fourth major tournament.
• Josh Roden, Attack, making his first England appearance despite being a former All-American of Miramonte High School and playing Men’s Collegiate Lacrosse Association in the United States.

Fans of Lacrosse can watch the tournament live, and on demand on ESPN Player, giving them the chance to pause, rewind and replay games as they please.

Full ESPN Player Lacrosse Schedule

90,000 Iroquois Indians – from red warriors to punk hairstyles

Archaeologists have found the earliest traces of the Iroquois tribe in what is now Canada. As the oldest traditions of the Indians themselves, recorded by Christian missionaries, tell a long time ago, the ancestors of the Iroquois lost the war in the north, and were forced to leave their inhabited lands to the great American lakes – Upper, Huron, Michigan, Erie and Ontario. Little is known about what happened to the Iroquois before the arrival of the Europeans.

After resettlement to the lakes, the famous hero Hiawatha, the great peacemaker of Dageinoved and the mother of the peoples, Jigonsase, carried the “Great Law of Peace” to all the neighboring tribes. Thanks to him, the peoples who were at enmity with each other managed to agree and form a single state – the Iroquois League, which, by the number of peoples that were originally part of it, was also called the Five Nations. Archaeologists believe that this happened in the middle of the 15th century.

Indians before the arrival of the whites.Source: howstuffworks.com

The state, under the leadership of a council of fifty chiefs, expanded rapidly. Peace was established on its territory and any armed conflicts between the tribes of the League were strictly prohibited. The Council of Chiefs was in charge of general affairs, but at the same time the tribes themselves could independently trade with their neighbors, or even wage wars outside the League. The entire state was at enmity with its neighbors – the Iroquois constantly needed new arable land for wheat, legumes and pumpkins.By the early 17th century, the Iroquois League was one of the dominant forces in northern America.

The arrival of the pale-faced at first did not greatly disturb the leaders. When the first wariness subsided, the Indians launched a trade, exchanging British and Dutch guns for food and animal skins (primarily beavers). New weapons allowed the Indian state to occupy even more land.

Indians versus Indians, beavers and military discipline

But not all Europeans were friendly.In 1609, the French, who occupied the lands to the north, set the Huron and Petun tribes against the Iroquois League. Those have long been sharpening their teeth on the Five Nations, which expanded too aggressively and posed a danger to the lands of their neighbors. It is believed that the main reason for the war was the trade routes with the European colonies. Both the League and their opponents have already become addicted to European goods. Those who had European weapons survived, and those who fought with tomahawks alone died. This conflict between the Iroquois and the Hurons was called the “Beaver Wars”.

War of Indian tribes at the beginning of the 17th century. Source: wikipedia.org

In their free time from hostilities, the tribes tried to get as many beaver skins as possible. In 1640, this led to the complete extermination of beavers in the northeast of America, and the war subsided by itself. Then the Iroquois began to supply Europeans with beaver skins from more distant places.

After the war, the League proved to be the most powerful Indian state in the north.Its power was recognized by 12 thousand people who inhabited a huge territory. To consolidate the peace that had come, in 1658 representatives of the French colonies were invited to the League, but the conference ended sadly: one of the Europeans infected the Indians with smallpox. This disease was unknown in America, and several hundred people died. The final peace was signed only nine years later – in 1667. The Indian chiefs were so generous that they even allowed European missionaries to open parishes in large Indian settlements.True, this did not prevent later from evicting those who decided to convert to the pale-faced faith in a separate settlement.

In 1677, the council of chiefs decided to conclude an alliance with the British. They lived closer and were ready to supply firearms and ammunition for the war with the French and their allies, the Hurons. A new war began, with varying degrees of success. Indians with English guns came and burned the French fort. In response, the French sent a punitive expedition that burned down an Indian village, sometimes not really understanding which one.Then everything was repeated. Sometimes, for a change, the roles changed – the Hurons burned the English fort, and the British went on punitive expeditions.

In 1687, the French commander, the Marquis de Denonville, invited several leaders of the League to negotiate peace. Suddenly, he ordered the Indians to be chained and sent to France, where they were made slaves in galleys. The Marquis explained his act by saying that “he does not care about the traditions of savages, and he has nothing to discuss with them.” This angered both opponents and allies of France among the Indians.The war broke out with renewed vigor and fury. The Hurons began to desert, and the Iroquois were determined to punish the treacherous pale-faced at all costs. With heavy losses, the Marquis’s detachment managed to escape from the Indian ambush. After that, out of harm’s way, he was recalled to France.

Under the leadership of the new warlord and governor, Frontenac, the French were able to adapt to American realities. The new governor, as a sign of reconciliation, even returned home the leaders who survived French slavery.In 1701, after long negotiations, peace was signed in Montreal. The Iroquois began to maintain neutrality in the wars between the French and the British, although they helped the British with guides and food.

The Indian culture itself was gradually eroded. In the middle of the 18th century, those of the Indians who managed to make their capital in trade with Europeans preferred to adopt the customs of the pale-faced. They lived in houses built on the English model, wore European clothes and generally tried to live like colonists, even called their children English names.Not surprisingly, in 1753, with the outbreak of the French-Indian War, the Iroquois sided with the British.

The Iroquois trade with the pale-faced. (wikipedia.org)

This conflict clearly showed the difference between European and American methods of warfare. For the first time, the Indians were under the direct command of overseas generals. Europeans were far less concerned with losses than Native Americans. In such a powerful state as the League of Iroquois, there were only about 15 thousand inhabitants, and heavy losses could turn victory into a Pyrrhic one.Native American leaders placed the survival of their warriors above victory, while the European military leaders believed exactly the opposite. The Iroquois tried to fight not with the French, but with other tribes, and the way it was with the Indians. But in the end they were still among the victors and loyal allies of the British crown.

The American Revolutionary War: Who Are You Iroquois Warriors With?

The Iroquois helped the British in the war, but the colonists still continued to populate the lands that the Indians considered theirs.Even royal decrees did not help – although the king forbade the settlement beyond the Appalachians, the colonists, in search of new lands, founded their settlements where they wanted. While the Redskins were thinking how to find justice for the pale-faced people who inhabited the land, the War of Independence began.

At first, the Iroquois preferred not to get into the quarrel between the British and the British, but when the battles came to their borders, they had to choose whom to support. Controversy flared up in the council of chiefs. Some argued that the great leader of the white people was hundreds and thousands of miles away, and could not influence anything, while others said that only he somehow restrains the appetites of the pale-faced invaders.But all parties agreed that the Iroquois should not be on the side of the losers – there were too few of them left, and defeat would threaten the entire League with complete destruction. Ultimately, the council of chiefs could not decide anything, and the state, which had existed for several centuries, collapsed. Some of the tribes chose to support the royal power, with which they cooperated for many years, while the other part sided with the fighters for independence. Among the latter, Joseph Louis Cook, a Mohawk who rose to the rank of lieutenant colonel in the US Army, stood out.

After the war, it became clear that the leaders’ fears were coming true. The inhabitants of the newly formed state did not want to respect the treaties concluded by the British, and simply took the lands of the Indians for themselves. Although the American authorities signed agreements with the leaders of the tribes, they remained only pieces of paper that no one thought to observe. The fate of those tribes that supported the royal soldiers turned out to be more successful: they went north, to the part of Canada controlled by the British and lived there on the allocated lands quite calmly, gradually assimilating and converting to Christianity.

The Iroquois tribe in 1914. (wikipedia.org)

In the States, however, the Indians ended up on reservations, where they gradually drank themselves. The new masters of the country looked at them as second-class people. The powerful League of Iroquois remained only in oral tradition, and the tribes that entered it were on the sidelines of world progress. In the 1950s, the American government tried to destroy the reservation system so that Indians would get off the neck of the state, become ordinary US citizens, working as taxpayers with no special benefits.Due to various legal subtleties and bureaucratic delays, this attempt came to nothing. The Indian reservation system remains in place to this day. Recently, the Iroquois have been trying to regain their independence. Their demands are roaming the corridors of various state administrations.

Meanwhile, the majority of half-educated people who do not know much about history, when they say “mohawk,” recall a dyed comb of hair cut on a shaved head – a punk hairstyle that came into vogue in the seventies of the twentieth century.

90,000 Iroquois Economy is … What is Iroquois Economy?

The economy of the Iroquois was originally based on communal production and combined the features of the agrarian and appropriative economies. The tribes of the Iroquois Confederation lived in what is now New York State and the Great Lakes region. The Iroquois were mainly engaged in agriculture, collecting the “three sisters”, usually raised by Indian tribes: corn, beans and pumpkin. They held an original perspective on relationship with nature and property management.The Iroquois economic system was characterized by components such as communal land ownership, the sexual division of labor, and trade mainly based on the gift economy.

The contacts with Europeans at the beginning of the 17th century had a profound impact on the Iroquois economy. At first, the colonialists were important trading partners for the Iroquois, but the expansion of European influence became detrimental to their economy. By the early 19th century, the Iroquois were confined to reservations, to which they were forced to adapt their traditional economic system.In the 20th century, some tribes began to take advantage of the independent status on reservations by opening Native American casinos. Other Iroquois have integrated into the economic system of the United States and Canada outside the reservations.

Ownership

The property of the Iroquois was extremely limited in quantity and quality. But despite the fact that the total property of the tribe was insignificant in the aggregate, it nevertheless existed and was distributed according to strictly established laws.Since the Iroquois had neither money circulation nor trade, their property consisted only of orchards, | houses, hunting tools, weapons, clothing, household utensils, personal jewelry, animal skins and simple handicrafts ^[1] .

In the event of marriage, the husband and wife did not lose the right to their property. During the marriage relationship, the spouses disposed of their own property, taking everything with them in the event of a divorce. If the wife, before or after marriage, inherited orchards, planted or cultivated plots of land, she could dispose of them at her discretion.In the event of her death, the property was inherited by her children along with the rest of the property. On the paternal side, inheritance rights were different. Since the father’s children did not belong to his tribe, they were outside the line of succession, because according to the Iroquois laws, property could not be inherited by another tribe. After his death, the property of a man was transferred to the closest relatives of his family, who usually transferred the house and other household items to the family, and distributed the remainder among themselves. However, if he bequeathed all his property to his wife and children with witnesses, then they were allowed to own it after his death ^[1] .

Despite the existence of property, there was no inequality of property in the Iroquois society. Possession of material values ​​did not put the Iroquois higher on the social ladder. Social norms and traditions prevented the accumulation of large amounts of capital by individual tribal members or groups of individuals. Even the leaders did not stand out against the general background in material prosperity, they wore exactly the same clothes as the rest of the tribe, and donated the received gifts to other tribesmen. The gift economy was justified by ritual purposes and cemented social ties within the tribe ^[2] .

Land ownership

Iroquois housing for several hundred people

The main component of the Iroquois economic system was communal land ownership. According to the French Catholic missionary Gabriel Sagar, the Hurons close to the Iroquois had as much land as they needed. As a result, the tribe was able to lend land to families for temporary use, while leaving a large amount of land in communal ownership. Any Indian could clear land for his site.The land remained in the ownership of the tribe member as long as he continued to actively cultivate it. As soon as he stopped farming, the land was returned to public property, and any Indian could take it for himself ^[3] . The very fact of owning individual plots of land meant little, because the collected grain was also communally owned and distributed by an elected organizer of works, some were stored in communal granaries ^[4] , some in storerooms in long houses.Thus, the inhabitants of one communal house kept all supplies together ^[5] .

The peoples of the Iroquois Confederation had a similar social system of land distribution. The tribe owned all the land, but allocated plots to various clans for further distribution among households. Land was redistributed to households every few years, and the clan could ask for land redistribution at a meeting of the Clan Mothers Council ^[6] .Those families who misused or neglected the allotted land were warned and ultimately punished by the Council of Clan Mothers ^[7] . Their land was redistributed among other clans. Land ownership issues were the prerogative of women ^[6] . The Clan Mothers Council also reserved certain areas of land that were cultivated by the women of all clans. Harvest from such lands, called kěndiǔ “gwǎ’ge ‘hodi’yěn’tho, was used in festivals and large gatherings ^[7] .

Division of Labor: Agriculture and Forestry

The Huron men make noise and drive the animals along the V-shaped fence to the top, where the animals will be captured and killed. Sketch by Samuel de Champlain

The gender division of labor was dominant among the Iroquois, reflecting the dualistic schism typical of Iroquois culture ^[3] : The mythological twins, Maple Sprout and Flint, embodied the fundamental difference between the two halves of humanity.Women were involved in everything related to the land, and men – in everything related to the forest, including the production of wooden products ^[7] . Men were also responsible for hunting, trading, and warfare, while women were responsible for the household. At the time of the first contacts with Europeans, women of the Iroquois tribes produced about 65% of the goods. Combined food production made hunger extremely rare. And even early European settlers often praised their successes in food production ^[7] .

The organization of agricultural work of the Iroquois was consistent with their system of land ownership. The women worked together in large groups, gradually moving from field to field. They selected an experienced and active member of their group as a leader for one year and agreed to follow his direction. The women also did other work together. According to Mary Jamison (a long-lived white Indian woman), teamwork prevented controversy over the usefulness of each woman’s contribution ^[6] .

Men also collectively not only fought, but also hunted. However, men, unlike women, more often united the whole village, and did not work as separate clans. The main game animals were deer, elk, bear and various species of wild birds. Since the Iroquois did not have hunting dogs, they had to hunt silently, watching for the prey. They also set traps for deer and bears, set nets for small game. Reindeer traps were tied to a bent tree in such a way that when touched, a loop was tightened around its legs.At the same time, the tree was automatically untied from the ground and suspended the deer above the ground. When hunting a bear, they usually harassed him with a long pursuit and killed him already exhausted with arrows and tomahawks ^[1] .

Large-scale hunting trips were also organized. One of the methods of such hunting was to lure animals into a space where a large number of hunters were waiting for them. To do this, they built a large V-shaped fence in the forest. After that, they set fire to the forest in the extended place of this structure, forcing the animals to flee to the place where the hunters were waiting for them.In one such hunt, up to one hundred deer could be killed ^[6] .

Men also fished in large groups. They organized large fishing expeditions, in which canoes, with the help of various devices and nets, cut off water flows. In this way, they sometimes caught up to a thousand fish in half a day. The Indians considered the hunted game and fish to be common property, which was shared among the tribesmen by the leader or taken to organize a joint holiday. Fishing has not been universally and rarely been collective, but as such has tended to be more successful ^[6] .Fishing was noticeably more important among the Iroquois-related Hurons, who created special camps for seasonal fishing ^[8] .

The limited territory and high population density against the background of natural growth led to an imbalance between society and nature. By the beginning of the 17th century, the Iroquois, having defended their right to exist, began to feel the need for free land, which pushed them to conquer new fertile lands ^[9] .The largest villages numbered up to three thousand inhabitants ^[1] . By this time, they had a fairly developed stick-hoe agriculture. Thousands of hectares of sown fields surrounded Indian settlements within a radius of up to 9 kilometers. In the pre-colonial era, environmental factors were decisive for the outbreak of wars with neighboring tribes. The division of labor also promoted campaigns of conquest. While women were farming, many men were free to raid without harming the economy of the tribe ^[9] .The Iroquois developed a system of exploitation of neighboring peoples in the form of robbery and coercion to pay tribute, which was a characteristic feature of a society with a developed military organization ^[10] .

Crafts

The handicrafts of the Iroquois have changed a lot over the years. A radical change occurred after the resettlement of Europeans. The primitive products of the pre-Columbian era gradually fell out of use. Together with them, many original inventions and simple crafts were lost.So, before the arrival of the colonists, metal products were not known to the Iroquois. In the manufacture of knives and chisels, they used siliceous shale. When felling trees, the Indians made a fire at the base of the tree and scraped off the resulting coal with a chisel. After the tree trunk was thinned, it was felled and then cut into pieces. Wooden vessels were gouged in the same way. The chisel was usually about fifteen centimeters long, seven and a half wide and five thick. The lower end of the chisel was shaped like an ax blade.For vessels more difficult to manufacture, stone semicircular chisels in the form of a concave cutter were used. Household items also included stone mortars for crushing corn, grinding paint, and crushing plant roots and bark ^[1] .

Arrowheads were made of siliceous slate or flint. Similar tips have been used for other purposes as well. Thus, in some burial mounds, rows of similar arrowheads sixty centimeters long were found. According to L.Morgan, this speaks of the manufacture of a kind of swords from these points impaled on any skeleton ^[1] .

The stone axes of the Iroquois had a groove around the circumference, to which an ax was tied with a belt or rod. Oval stones were similarly tied to battle clubs ^[1] .

Pottery was one of the most ancient crafts. Pottery production was especially developed before the arrival of the colonists. The bulk of the items consisted of pipes and earthen vessels of various shapes and sizes.Ordinary ceramics were light-fired and made with the addition of crushed quartzite to the clay. But the best ceramics are black-glazed, with a fine composition of clay dough and very strong ^[1] .

Leatherworking was one of the most important Iroquois crafts. But very soon they began to move from rawhide clothing to European fabrics. Except of course moccasins ^[1] .

Important industries were the manufacture of wickerwork from bast and other plant materials (ropes, vessels), as well as dwellings, shuttles and vessels from elm or walnut bark ^[1] .

Trade

Co-production and communal distribution of goods made internal trade within the Iroquois Confederation meaningless, but foreign trade with tribes that possessed resources that the Iroquois lacked was beneficial. The Iroquois traded surplus grain and tobacco for leather with northern tribes and wampum with tribes in the east. The Iroquois most often used the gift process to exchange goods. The exchange process began with the fact that representatives of one clan made a gift to another tribe or clan, expecting to receive any goods needed in the household in exchange.The use of this form of trade is associated with the existence of public property and collective labor among the Iroquois. The exchange has always been carried out without specific agreement. Foreign trade was one of the few opportunities for individual exchange. A person who discovered a new trade route had the exclusive right to trade along this route in the future, but the tribe, by agreement with the clans, could monopolize certain trade routes ^[6] .

Iroquois Carrying Western Goods Presumably Acquired Through Trade (French engraving, 1722)

The arrival of the Europeans made it possible to significantly expand trade.The first European goods appeared among the Iroquois as early as 1570 ^[11] . Furs, which were in demand in Europe, were exchanged cheaply for industrial goods that the Indians could not make on their own. Trade was not always beneficial to the Aboriginal people. The British took advantage of the gift economy. They loaded the Iroquois with European goods, making them dependent, for example, on rifles and metal axes. Strong alcohol of European production was also actively sold to the Iroquois.Frequently rogue traders abused and used dishonest methods to trade. For example, in the Iroquois Valley of Ohio, by 1753 the problem had become so serious that Scarrooyady, the leader of the Iroquois, sent a letter to the Governor of Pennsylvania to intervene in unfair trade ^[12] .

Beaver Wars

The so-called beaver wars, which took place for 70 years until the beginning of the 18th century, had a huge impact on the economy of the Iroquois.The main commodity in the region was beaver fur, of which the Iroquois themselves did not have very much. A close partnership with the colonists made the League the strongest entity in northeastern North America, which, in turn, the Iroquois used to eliminate their competitors. Dependence on European goods, the depletion of their own hunting grounds, as well as the desire to obtain a monopoly right to sell furs to the Europeans led to their military expansion in the region. Despite the successful start of the campaigns of conquest, at the time of the signing of the peace treaty, the territory of the Iroquois League had increased slightly.At the same time, by that time, fur prices in Europe had fallen, and beaver fur ceased to play such a large role in the Iroquois trade ^[13] .

The influence of culture on the economy

The Iroquois had their own unique understanding of property and work ethic. The threat of theft was almost non-existent, as there was no personal property, with the exception of basic tools and tools, which were so common that they were of very low value. The only item suitable for theft could only be a wampum.While a society free of theft is respected by all, community systems like the Iroquois system have been criticized for providing less incentive to work. In the absence of individual incentives, they needed to develop a collective work ethic. Virtue has become synonymous with productivity. The ideal member of the Iroquois tribe was a good warrior and a successful hunter, while a woman was to be seen in agriculture and housekeeping.Emphasizing the usefulness of a person to society, Iroquois thinking stimulated work despite the fact that the Iroquois received the results of labor regardless of labor efforts ^[6] .

Due to the prevalence of collectivism, one would expect the Iroquois to have a culture devoid of individuality. However, the Iroquois had a strong tradition of personal responsibility. The Iroquois men were taught self-discipline, autonomy, responsibility, and stoicism. The Iroquois tried to eliminate any feelings of dependency in childhood and encouraged responsibility.At the same time, the child had to participate in a collective culture. Children were taught to think for themselves, but at the same time try to benefit the whole society ^[14] .

The rights to land use and distribution of food belonged to women. The role of women in the economic life of society was very great and allowed them to influence political decision-making. So, women could prohibit a military campaign if they considered it unjustified. Women gave gifts at the holidays, maintaining internal and external connections.They also owned long houses and nominated candidates for members of the Long House Council ^[11] .

Modern Economy

Many Iroquois are fully integrated into the economies of the United States and Canada. The economic activity of other Iroquois is more isolated and limited by reservations. However, much of the Iroquois economy is now heavily influenced by the economies of the United States, Canada, and the entire global economy. The Iroquois have been involved in the construction industry for over a century, with many Mohawk men involved in the construction of buildings such as the Empire State Building and World Trade Center ^[15] .Within reservations, the economic situation was often unfavorable. For example, on the American Mohawk Reservation, unemployment reaches 46% ^[16] . However, at the same time, successful companies appeared on many reservations. On the Seneca Reservation is the city of Salamanca with a 13% Indian population, which is the center of the timber industry ^[17] . This tribe owns a bingo hall, a gas station and a cigarette factory. The Seneca use their independent reservation status to sell tax-free gasoline and cigarettes, and to run high-yield lotteries.In addition, the Seneca own three Indian casinos: Salamanca, Niagara Falls and Buffalo (opened 2007 ^[18] ).

The Oneida tribe also built casinos on reservations in New York and Wisconsin. The Oneida Tribe is one of the largest employers in northeastern Wisconsin, employing more than 3,000 people. The Tribe administers over $ 16 million in federal and private grants from a wide range of programs. Oneida businesses bring millions of dollars to the Iroquois community and improve Indian living standards ^[19] .

However, the absence of some restrictions on entrepreneurship is compensated by the absence of many guarantees and rights. For example, entrepreneurship on reservations cannot be private, and most of the income, after taxes, must go to the social sector.

Land after the arrival of Europeans

The Iroquois land administration changed after the arrival of Europeans and forced isolation on reservations. The Iroquois had a system of collective ownership of land, free for use by all who needed it.However, this system was not fully public, since the land was distributed among separate family clans ^[20] . After the arrival of Europeans, the aborigines were forced to adapt their property system to the market model. Despite the influence of Western culture, the Iroquois retained their unique understanding of property. The modern Iroquois Doug George-Canentiio says about his perception of ownership: “Iroquois have no absolute right to use land for sale and purchase.Our Creator gave us our ancestral lands under certain conditions of its use. We – the caretakers of our Mother Earth – are not the owners of the land. Our claims are valid only when we live in peace and harmony with her ^[21] . ”

Iroquois reservations in Canada combine a traditional ownership structure with a new way of life. The reservations were established according to two acts of the 18th century. According to these acts, the land passed to the Iroquois on an indefinite lease. The Iroquois ideas that the cultivator owns the land are reflected in the laws of reservations.On these reservations, the natural resources belong to the entire tribe, not to any particular individual. So, for example, after natural gas was discovered on the territory of the reservation, the tribe took the gas fields into its ownership. At the same time, the owners of the sites where the gas was discovered were compensated only for the damage caused by its extraction ^[21] .

Notes

1. ↑ ^{1 2 3 4 5 7 8 9 10} L.G. Morgan. League of Hodenosauni, or Iroquois = League of the Ho-de’-no-sau-nee, Iroquois by Lewis H. Morgan / J.P. Averkiev, N.B. Ter-Hakobyan. – Moscow: Nauka, 1983 .– 301 p. – (Ethnographic Library). – 5,000 copies.
2. ↑ A.V. Prokopchuk The social structure of the Iroquois society (XVII-XVII centuries) // Scientific problems of humanitarian research . – 2009. – No. 9. – S. 93-102.
3. ↑ ^{1 2} James Axtell. The Indian Peoples of Eastern America: A Documentary History of the Sexes. – New York: Oxford University Press, 1981 .– 234 p.
4. ↑ Preservation and storage of food for the Iroquois. Archived from the original on August 14, 2011. Retrieved on October 11, 2009.
5. ↑ Bruce G. Trigger. The Huron Farmers of the North. – New York: Holt, Rinehart and Winston, 1969 .– ISBN 0307965508
6. ↑ ^{1 2 3 4 5 6}

   Sara Henry Stites. Economics of the Iroquois. – Lancaster, Pennsylvania: The New Era Printing Company, 1905 .– 159 p.

7. ↑ ^{1 2 3 4} Bruce E. Johansen. The Encyclopedia of Native American Economic History. – Westport, CT: Greenwood Press, 1999 .– 301 p. – ISBN 0313306230
8. ↑ Say a word about poor Huron, or non-allied Iroquois. Archived from the original on August 14, 2011. Retrieved on October 11, 2009.
9. ↑ ^{1 2} A. Prokopchuk. The Beaver Wars Phenomenon in the History of the League of Five Nations. Archived from the original on August 14, 2011. Retrieved on October 20, 2009.
10. ↑ A. Prokopchuk. Expansionary policy of the Iroquois confederation in the northeastern North American continent. Archived from the original on August 14, 2011. Retrieved on October 20, 2009.
11. ↑ ^{1 2} E. Meyer. Indians and the fur trade. Archived from the original on August 14, 2011. Retrieved on October 16, 2009.
12. ↑ Fur Trader (English). Archived from the original on August 14, 2011. Retrieved September 11, 2009.
13. ↑ History of the Iroquois League. Archived from the original on August 14, 2011. Retrieved on October 17, 2009.
14. ↑ Anthony F.C. Wallace. The Death and Rebirth of the Seneca. – New York: Vintage Books, 1969 .– 384 p. – ISBN 0-394-71699-X
15. ↑ Mohawk Ironworkers at the World Trade Towers. Archived from the original on August 14, 2011. Retrieved on September 12, 2009.
16. ↑ The Six Nations of the Iroquois. Archived from the original on August 14, 2011. Retrieved on September 12, 2009.
17. ↑ About Salamanca. Archived from the original on August 14, 2011. Retrieved on September 12, 2009.

90 220 90 052 ↑ Seneca Buffalo Creek Casino Opens for Business. Archived from the original on August 14, 2011. Retrieved October 25, 2009.

18. ↑ Iroquois Nation. Archived from the original on August 14, 2011. Retrieved on September 12, 2009.
19. ↑ The Oneida Indians of Wisconsin. Retrieved September 15, 2009.
20. ↑ ^{1 2} John A. Noon. Law and Government of the Grand River Iroquois. – New York: The Viking Fund, 1949 .– 186 p.

See also

Literature

In Russian

• Averkieva Yu. P. Indians of North America. From generic to class society. – M .: Nauka, 1974 .– 348 p.
• Badak A.N., Voynich I.E., Volchyok N.M. etc. Beginning of colonial empires / World history. In 24 volumes. Volume 12. – Mn – M .: Harvest, AST, 2001 .– 592 p. – ISBN 985-13-0293-7, 978-985-13-0293-8
• Vorobiev D.V. Iroquois (XV – XVIII centuries.) // Civilizational models of politogenesis. – M., 2002.
• Liebenstein A., Yasenko O. Indians of the Great Lakes in the 17th century: resettlement and wars // “First Americans”, no. – S-Pb – M., 2000.
• Morgan L.G. League of Hodenosauni, or Iroquois. – Moscow: Nauka, 1983 .– 304 p.
• Stingle M. Indians without tomahawks. – M .: Progress, 1984 .– 456 + ill. P.
• Tenner J. Thirty Years Among the Indians. The story of the kidnapping and adventures of John Tenner, an interpreter in the US service at Saute Sainte-Marie.- M .: Foreign Literature, 1963 .– 360 p.
• Fenton W. Iroquois in history // North American Indians. – M .: Progress, 1978 .– 496 p.

English

• Deloria P., Haggis J., Salisbury N. A Companion to American Indian History. – New York: Blackwell Publishers, 2002 .– 528 p. – ISBN 1405121319
• Hunt G. T. The wars of the Iroquois. A study in intertribal trade relation. – Madison, 1940.
• Munsell J. Annals of Albany. – Albany, 1951.

References

90,000 Iroquois Confederation | Definition, meaning, history and facts

Iroquois Confederation , self-name Haudenosaunee (People of the Long House) , also called Iroquois League , five nations or (since 1722) six nations five , (later six) Indian tribes in the upper states of New York, which in the 17th and 18th centuries played a strategic role in the struggle between the French and the British for domination of North America.The five original Iroquois were Iroquois (self: Kanien’kehá: ka [“People of the Flint”]), Oneida (self: He ᐱ yoteʔa ∙ ká [“People of the Standing Stone”]), Onondaga (self: Onoñda’gega ‘[“People of the Hills” ]), Cayuga (self: Gayogo̱hó: nǫ ‘[“People of the Great Swamp”]) and Seneca (self: Onödowa’ga:’ [“People of the Great Hill”]). After the Tuscarora (self-name: Skar ∙ ręʔ [“The Shirt People”]) joined in 1722, the confederation became known to the English as the Six Nations and was recognized as such in Albany, New York (1722).The Confederation, often referred to as one of the oldest participatory democracies in the world, lasted until the 21st century.

Iroquois Confederation

Map of the First Nations of the Iroquois Confederation, from History of the Five Native American Nations Dependent on the Province of New York , Cadwallader Caulden, 1755

Library of Congress, Rare Book Division, Washington, DC

The history of the Peacemaker in the Iroquois tradition attributes the formation of a confederation between 1570 and 1600.Dekanawidah (Peacemaker), born Huron, is said to have convinced Hiawatha, the Onondaga of living among the Mohawks, to promote “peace, civil power, righteousness and great law” as a sanction for the confederation. Bound mainly by their desire to resist the invasion together, the tribes united in a general council, consisting of the chiefs of clans and villages; each tribe had one vote, and decisions required unanimity. According to the Great Law of Peace (Gayanesshagowa), the joint jurisdiction of 50 peaceful chieftains, known as Sachems or Hodiyahnehsonh , covered all civil cases at the inter-tribal level.

Confederation of Iroquois

Leaders of the five Iroquois peoples (Cayuga, Iroquois, Oneida, Onondaga and Seneca) gathered around Dekanavida c. 1570, French engraving, early 18th century

From of the second annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1880-1881 , edited by J.W. Powell, 1883

The Iroquois Confederation (Haudenosaunee) differed from other American Indian confederations in the northeastern woodlands primarily in that it was better organized, more consciously defined, and more efficient.The Iroquois used elaborate ritual systems to select leaders and make important decisions. They persuaded colonial governments to use these rituals in their joint negotiations, and they fostered a tradition of political acumen based on ceremonial sanctions rather than random prominent leaders. Because the league lacked administrative control, the countries did not always act in concert, but impressive gains in the war made up for this and were made possible by home security.

During the formative period of the confederation around 1600, the Five Nations remained centered in what is now the central and upper state of New York, barely holding their positions with neighboring Huron and the Mohicans (Mahicans), who received their guns through trade with the Dutch. By 1628, however, the Iroquois had emerged from their secluded woodlands to defeat the Mohicans and pay tribute to goods and wampum from the Hudson Valley and New England tribes. The Mohawks sold beaver skins to the British and Dutch in exchange for firearms, and as a result, the depletion of local beaver populations forced members of the confederation to wage war against distant tribal enemies in order to obtain more beavers.In the years 1648 to 1656, the confederation turned west and dispersed Huron, Tionontati, Neutral, and Eriplemen. The Andaste ceded to the Confederation in 1675, and then the various eastern Siouan allies of the Andaste were attacked. By the 1750s, most of the Piedmont tribes were conquered, united, or destroyed by an alliance.

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The Iroquois also came into conflict with the French in the late 17th century.The French were allies of their enemies, the Algonquins and the Hurons, and after the Iroquois destroyed the Huron confederation in 1648-1650, they launched devastating raids on New France over the next decade and a half. They were then temporarily halted by successive French expeditions against them in 1666 and 1687, but after the last attack led by the Marquis de Denonville, the Iroquois again moved the battle into the heart of French territory, destroying Lachin, near Montreal.in 1689. These wars finally ended with a series of successful campaigns by the Governor of New France, Count de Frontenac, against the Iroquois in 1693–96.

For a century and a quarter before the American Revolution, the Iroquois stood across the road from Albany to the Great Lakes, keeping the path from permanent French settlement and holding back the Dutch and British. In the 18th century, the Six Nations remained consistent and implacable enemies of the French, who were allied with their traditional opponents.The Iroquois became dependent on the British in Albany for European goods (which were cheaper there than in Montreal), and therefore Albany was never attacked. The success of the Iroquois in maintaining their autonomy vis-à-vis both the French and the British was a remarkable achievement for the Aborigines, who could only field 2,200 out of a total population of barely 12,000.

During the American Revolution, a split arose among the Iroquois.Oneida and Tuscarora supported the American cause, while the rest of the league, led by Chief Joseph Brant Mohawk’s loyalists, fought for the British from Niagara, exterminating several isolated American settlements. Fields, gardens and granaries, as well as the morale of the Iroquois, were destroyed in 1779 when US Major General John Sullivan led a retaliatory expedition of 4,000 Americans against them, defeating them near present-day Elmira, New York. The Confederation admitted defeat at the Second Treaty of Fort Stanwix (1784 BC).). In a treaty concluded 10 years later in Canandaigua, New York, the Iroquois and the United States pledged not to disturb each other in territories that were abandoned or reserved. Of the six nations, Onondaga, Seneca and Tuscarora, as well as some Oneids, remained in New York, eventually settling on reservations, the Iroquois and Cayuga left for Canada, and a generation later a large group of Oneids left. for Wisconsin, while others settled in Ontario, Canada.

Joseph Brunt

Joseph Brunt.

Library of Congress, Washington DC (LC-DIG-pga-07585)
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